Chapter 23

Salvation by Grace

1. Man's Ill-desert. 2. God May Give or Withhold Grace as He
Pleases. 3. Salvation not to be Earned by Man. 4. Scripture Proof.
5. Further Remarks.

The Bible declares that the salvation of sinful men is a matter
of grace. From Eph. 1:7-10 we learn that the primary purpose of
God in the work of redemption was to display the glory of this
divine attribute so that through succeeding ages the intelligent
universe might admire it as it is made known through His unmerited
love and boundless goodness to guilty, vile, helpless creatures.
Accordingly all men are represented as sunk in a state of sin and
misery, from which they are utterly unable to deliver themselves.
When they deserved only God's wrath and curse, He determined that
He would graciously provide redemption for them by sending His own
eternal Son to assume their nature and guilt and to obey and
suffer in their stead, and His Holy Spirit to apply the redemption
purchased by the Son. On the same representative principle by
which Adam's sin is imputed to us, that is, set to our account in
such a way that we are held fully responsible for it and suffer
the consequences of it, our sin in its turn is imputed to Christ
and His righteousness is imputed to us. This is briefly, yet
clearly expressed in the Shorter Catechism, which says,
"Justification is an act of God's free grace, wherein He pardoneth
all our sins, and accepteth us as righteous in His sight, only for
the righteousness of Christ imputed to us, and received by faith
alone." Ans. to Q. 88.

We should keep clearly in mind the distinction between the two
covenants: that of works, under which Adam was placed and which
resulted in the fall of the race into sin; and that of grace,
under which Christ was sent as a Redeemer. As stated in another
connection, the Arminian system makes no essential distinction in
principle between the covenant of works and the covenant of grace,
unless it be that God now offers salvation on lower terms and
instead of demanding perfect obedience He accepts only such faith
and evangelical obedience as the crippled sinner is able to
render. In that system the burden of obedience is still thrown
upon man himself and his salvation in the first place depends upon
his own works.

The word "grace" in its proper sense means
the free and undeserved love or favor of God exercised toward the
undeserving, toward sinners. It is something which is given
irrespective of any worthiness in man; and to introduce works or
merit into any part of this scheme vitiates its nature and
frustrates its design. Just because it is grace, it is not given
on the basis of preceding merits. As the very name imports, it is
necessarily gratuitous; and since man is enslaved to sin until it
is given, all the merits that he can have prior to it are bad
merits and deserve only punishment, not gifts, or favor. Whatever
of good men have, that God has given; and what they have not, why,
of course, God has not given it. And since grace is given
irrespective of preceding merits, it is therefore sovereign and is
bestowed only on those whom God has selected for its reception. It
is this sovereignty of grace, and not its foresight or the
preparation for it, which places men in God's hands and suspends
salvation absolutely on His unlimited mercy. In this we find the
basis for His election or rejection of particular persons.

Because of His absolute moral perfection God requires spotless
purity and perfect obedience in his intelligent creatures. This
perfection is provided in Christ's spotless righteousness being
imputed to them; and when God looks upon the redeemed He sees them
clothed with the spotless robe of Christ's righteousness not with
anything of their own. We are distinctly told that Christ suffered
as a substitute, "the just for the unjust"; and when man is
encouraged to think that he owes to some power or art of his own
that salvation which in reality is all of grace, God is robbed of
part of His glory. By no stretch of the imagination can a man's
good works in this life be considered a just equivalent for the
blessings of eternal life. Benjamin Franklin, though by no means a
Calvinist, expressed this idea well when he wrote: "He that for
giving a drink of water to a thirsty person, should expect to be
paid with a good plantation, would be modest in his demands,
compared with those who think they deserve heaven for the little
good they do on earth." We are, in fact, nothing but
receivers; we never bring any adequate reward to God, we are
always receiving from Him, and shall be unto all eternity.

2. GOD MAY GIVE OR WITHHOLD GRACE AS HE PLEASES

Since God has provided this redemption or atonement at His own
cost, it is His property and He is absolutely sovereign in choosing
who shall be saved through it. There is nothing more steadily
emphasized in the Scripture doctrine of redemption than its
absolutely gracious character. Hence, by their separation from the
original mass, not through any works of their own but only through
the free grace of God, the vessels of mercy see how great a gift
has been bestowed upon them. It will be found that many who
inherit heaven were much worse sinners in this world than were
many others who are lost.

The doctrine of Predestination cuts down every self-righteous
imagination which would detract from the glory of God. It
convinces the one who is saved that he can only be eternally
thankful that God saved him. Hence in the Calvinistic system all
boasting is excluded and that honor and glory which belong to God
alone is fully preserved. "The greatest saint," says Zanchius,
"cannot triumph over the most abandoned sinner, but is led to
refer the entire praise of his salvation, both from sin and hell,
to the mere good-will and sovereign purpose of God, who hath
graciously made him to differ from that world which lieth in
wickedness."140140 Predestination, p. 140.

3. SALVATION NOT TO BE EARNED BY MAN

All men naturally feel that they should earn their salvation,
and a system which makes some provision in that regard readily
appeals to them. But Paul lays the axe to such reasoning when he
says, "If there had been a law given which could make alive,
verily righteousness would have been of the law," Gal. 3:21; and
Jesus said to His disciples, "when ye shall have done all the
things that are commanded of you, say, We are unprofitable
servants; we have done that which it was our duty to do,"
Luke 17:10.

Our own righteousness, says Isaiah, is but as a
polluted garment—or, as the King James Version puts
it, as filthy rags—in the sight of God (64:6). And
when Isaiah wrote, "Ho, every one that thirsteth, come ye to the
waters, and he that hath no money; come ye, buy and eat; yea,
come, buy wine and milk without money and without price," 55:1,
he invited the penniless, the hungry, the thirsty, to come and
take possession of, and enjoy the provision, free of all cost, as
if by right of payment. And to buy without money must mean that it
has already been produced and provided at the cost of another. The
further we advance in the Christian life, the less we are inclined
to attribute any merit to ourselves, and the more to thank God for
all. The believer not only looks forward to everlasting life, but
also looks backward into the antemundane eternity and finds in the
eternal purpose of divine love the beginning and the firm
anchorage of his salvation.

If salvation is of grace, as the
Scriptures so clearly teach, it cannot he of works, whether actual
or foreseen. There is no merit in believing, for faith itself is a
gift of God. God gives His people an inward working of the Spirit
in order that they may believe, and faith is only the act of
receiving the proffered gift. It is, then, only the instrumental
cause, and not the meritorious cause, of salvation. What God loves
in us is not our own merits, but His own gift; for His unmerited
grace precedes our meritorious works. Grace is not merely bestowed
when we pray for it, but grace itself causes us to pray for its
continuance and increase.

In the book of The Acts we find
that the very inception of faith itself is assigned to grace
(18:27); only those who were ordained to eternal life believed
(13:48); and it is God's prerogative to open the heart so that it
gives heed to the gospel (16:14). Faith is thus referred to the
counsels of eternity, the events in time being only the outworking.
Paul attributes it to the grace of God that we are "His
workmanship, created in Christ Jesus for good works, which God
afore prepared that we should walk in them," Eph. 2:10. Good works,
then, are in no sense the meritorious ground but rather the fruits
and proof of salvation.

Luther taught this same doctrine when
he said of some that "They attribute to Free-will a very little
indeed, yet they teach us that by that very little we can attain
unto righteousness and grace. Nor do they solve that question,
Why does God justify one and leave another? in any other
way than by asserting the freedom of the will, and saying,
Because the one endeavors and the other does not; and God
regards the one for endeavoring, and despises the other for his
not endeavoring; lest, if he did otherwise, he should appear to be
unjust."141141 Bondage of the Will, p. 338.

It is said that Jeremy Taylor and a companion were once walking
down a street in London when they came to a drunk man lying in the
gutter. The other man made some disparaging remark about the drunk
man. But Jeremy Taylor, pausing and looking at him, said, "But for
the grace of God, there lies Jeremy Taylor!" The spirit which was
in Jeremy Taylor is the spirit which should be in every sin-rescued
Christian. It was repeatedly taught that Israel owed her separation
from the other peoples of the world not to anything good or
desirable in herself, but only to God's gracious love faithfully
persisted in despite apostasy, sin, and rebellion.

Paul says concerning some who would base salvation on their own
merits, that, "going about to establish their own righteousness,
they did not submit themselves to the righteousness of God," and
were, therefore, not in the Church of Christ. He makes it plain
that "the righteousness of God" is given to us through faith, and
that we enter heaven pleading only the merits of Christ.

The reason for this system of grace is that those who glory
should glory in the Lord, and that no person should ever have
occasion to boast over another. The redemption was purchased at an
infinite cost to God Himself, and therefore it may be dispensed as
He pleases in a purely gracious manner. As the poet has said:

"None of the ransomed ever knew,

How deep were
the waters crossed,

Nor how dark was the night that the
Lord passed through,

To find the sheep that was lost."

4. SCRIPTURE TEACHING

Let us now notice some of those scriptures which teach that our
sins were imputed to Christ; and then notice some which teach that
His righteousness is imputed to us.

"Surely He hath borne our griefs, and carried our sorrows; yet
we did esteem Him stricken, smitten of God and afflicted. But He
was wounded for our transgressions; He was bruised for our
iniquities; the chastisement of our peace was upon Him; and with
His stripes we are healed. All we like sheep have gone astray; we
have turned every one to his own way; and Jehovah hath laid on Him
the iniquity of us all," Is. 53: 4, 5. "By the knowledge of
Himself shall my righteous servant justify many, and He shall bear
their iniquities. . . . He bare the sin of many," Is. 53:11, 12.
"Him who knew no sin He made to be sin on our behalf; that we
might become the righteousness of God in Him," II Cor. 5:21. Here
both truths are plainly stated,—our sins are set to His
account, and His righteousness to ours. There is no other
conceivable sense in which He could be "made sin," or we "made the
righteousness of God." It was Christ "who His own self bare our
sins in His body upon the tree, that we, having died unto sins,
might live unto righteousness; by whose stripes we are healed,"
I Peter 2:24. Here, again, both truths are thrown together.
"Because Christ also suffered for sins once, the righteous for the
unrighteous, that He might bring us to God," I Peter 3:18. These,
and many other such verses, prove the doctrine of His substitution
in our stead, as plainly as language can put it. If they do not
prove that the death of Christ was a true and proper sacrifice for
sin in our stead, human language cannot express it.

That His righteousness is imputed to us is taught in language
equally plain. "By the works of the law shall no flesh be
justified in His sight. . . . But now apart from the law a
righteousness of God hath been manifested . . . even the
righteousness of God through faith in Jesus Christ unto all them
that believe . . . being justified freely by His grace through the
redemption that is in Christ Jesus, whom God set forth to be a
propitiation, through faith, in His blood, to show His
righteousness because of the passing over of the sins done
aforetime, in the forbearance of God; for the showing, I say, of
His righteousness at this present season; that He might himself be
just, and the justifier of him that hath faith in Jesus. Where
then is the glorying? It is excluded. By what manner of law? of
works? Nay, hut by the law of faith. We reckon therefore that a
man is justified by faith apart from the works of the law,"
Rom. 3:20-28. "So then as through one trespass the judgment came
unto all men to condemnation; even so through one act of
righteousness the free gift came unto all men to justification of
life. For as through the one man's disobedience the many were made
sinners, even so through the obedience of the one shall the many
he made righteous," Rom. 5:18, 19. Paul's testimony in regard to
himself was: "I have suffered the loss of all things, and do count
them but refuse, that I may gain Christ, and be found in Him, not
having a righteousness of my own, even that which is of the law,
but that which is through faith in Christ, the righteousness which
is from God by faith," Phil. 3:8, 9. Now, is it not strange that
any one who pretends to be guided by the Bible, could, in the face
of all this plain and unequivocal language, uphold salvation by
works, in any degree whatever?

Paul wrote to the Romans, "Sin shall not have dominion over
you; for ye are not under law, but under grace." 6:14. That is,
God had taken them out from under a system of law and had placed
them under a system of grace; and as their Sovereign, it was not
His purpose to let them again fall under the dominion of sin. In
fact, if they were to fall, it could only be because God had taken
them out from under grace and again placed them under law, so that
their own works determined their destiny. In the very nature of
the case as long as the person is under grace he is entirely free
from any claim that the law may have on him through sin. For one
to be saved through grace means that God is no longer treating him
as he deserves but that He has sovereignly set the law aside and
that He saves him in spite of his ill-desert—cleansing him
from his sin, of course, before he is fit to enter the divine
presence.

Paul goes to great pains to make it clear that the
grace of God is not earned by us, is not secured by us in any way,
but is just given to us. If it be earned, it ceases by that very
fact to be grace, Rom. 11:6.

5. FURTHER REMARKS

In the present state of the race all men stand before God, not
as citizens of a state, all of whom must be treated alike and
given the same "chance" for salvation, but rather as guilty and
condemned criminals before a righteous judge. None have any claim
to salvation. The marvel is, not that God doesn't save all, but
that when all are guilty He pardons so many; and the answer to the
question, Why does He not save all? is to be found, not in the
Arminian denial of the omnipotence of His grace, but in the fact
that, as Dr. Warfield says, "God in His love saves as many of the
guilty race of man as He can get the consent of His whole nature
to save."142142 The Plan of Salvation, p. 93. For
reasons known to Himself He sees that it is not best to pardon all,
but that some should be permitted to have their own way and be
left to eternal punishment in order that it may be shown what an
awful thing is sin and rebellion against God.

Time and again the Scriptures repeat the assertion that
salvation is of grace, as if anticipating the difficulty which men
would have in coming to the conclusion that they could not earn
salvation by their own works. Thus also they destroy the widespread
notion that God owes salvation to any. "By grace have ye been
saved through faith; and that not of yourselves; it is the gift of
God; not of works, that no man should glory," Eph. 2:8, 9. "But if
it is of grace, it is no more of works; otherwise grace is no more
grace," Rom. 11:6. "By the works of the law shall no flesh be
justified," Rom. 3:20. "Now to him that worketh, the reward is not
reckoned as of grace, but as of debt," Rom. 4:4. "Who maketh thee
to differ? and what hast thou that thou didst not receive?"
I Cor. 4:7. "By the grace of God I am what I am," I Cor. 15:10.
"Who hath first given to Him, and it shall he recompensed unto him
again?" Rom. 11:35. "The free gift of God is eternal life
in Christ Jesus our Lord," Rom. 6:23.

Grace and works are mutually exclusive; and as well might we
try to bring the two poles together as to effect a coalition of
grace and works in salvation. As well might we talk of a
"purchased gift," as to talk of "conditional grace," for when
grace ceases to be absolute it ceases to be grace. Therefore when
the Scriptures say that salvation is of grace we are to understand
that it is through its whole process the work of God and that any
truly meritorious works done by man are the result of the change
which has already been wrought.

Arminianism destroys this purely gracious character of
salvation and substitutes a system of grace plus works. No matter
how small a part these works may play they are necessary and are
the basis of the distinction between the saved and the lost and
would then afford occasion for the saved to boast over the lost
since each had equal opportunity. But Paul says that all boasting
is excluded, and that he who glories should glory in the Lord
(Rom. 3:27; I Cor. 1:31). But if saved by grace, the redeemed
remembers the mire from which he was lifted, and his attitude
toward the lost is one of sympathy and pity. He knows that but for
the grace of God he too would have been in the same state as those
who perish, and his song is, "Not unto us, O Lord, not unto us,
but unto thy name give glory, for thy mercy and for thy truth's
sake."